The Bhagavadgîtâ, with the Sanatsugâtîya and the Anugîtâ — SBE Vol. 8 (trans. K. T. Telang, 1882)
The translator’s English as printed (K. T. Telang). The original-language text is not held; names are romanised as the translator printed them.
which also occurs further on; he takes the meaning to be, ‘he who is habituated to that by which the One is attained, viz. meditation.”
1 The original is the same as at Gita, p. 63.
2 That is to say, one who has got the power of concentrating his mind as he pleases; and the words ‘always concentrating’ &c., just before, would mean ‘one who always exercises that power.’
3 Le. having perceived the self in the state of concentration, he sees the whole universe to be the self in this state when the concentration has ceased, Nîlakaṇṭha‘ha. Arguna Misra says, ‘having perceived the self at the time of concentration, he recognises it as the same at the time of direct perception,’ meaning, apparently, the time of final emancipation.
4 I.e. the reality, which in this simile forms the substratum of what are called the fibres; the simile is in the Kaṭha-upanishad ; see, too, Sanatsuĝâtiya, p. 176.
5 I.e. on the supreme self, as above explained.
6 Cf. Sanatsuĝâtiya, p. 161; Śvetâśvatara, p. 290; and Brihadâranyaka, p.218; Khândogya, p.523; Aitareya, p. 26; Kaushîtaki, p.126.
which also occurs further on; he takes the meaning to be, 'he who is habituated to that by which the One is attained, viz. meditation.'
1 The original is the same as at Gita, p. 63.
2 That is to say, one who has the power of concentrating his mind whenever he chooses; and the words 'always concentrating' and so on, just before, would mean 'one who always exercises that power.'
3 That is, having perceived the self in the state of concentration, he sees the whole universe to be the self once that concentration has ceased, according to Nīlakaṇṭha. Arjuna Miśra says, "having perceived the self at the time of concentration, he recognises it as the same at the time of direct perception," meaning, apparently, the time of final emancipation.
4 That is, the reality which in this simile forms the substratum of what are called the fibres; the simile occurs in the Kaṭha-upanishad; see also Sanatsuĝâtiya, p. 176.
5 I.e. on the supreme self, as above explained.
6 Cf. Sanatsuĝâtiya, p. 161; Śvetâśvatara, p. 290; and Brihadâranyaka, p. 218; Khândogya, p. 523; Aitareya, p. 26; Kaushîtaki, p. 126.